2. The word dharma used in the Gita

The word dharma used in the Gita mainly in three ways–

1. Sadharana dharma

2. Swadharma

3. Varnasrama dharma

Sadharana dharmas are the common virtues which included the performance of ‘nitya’ (regular), ‘naimittika’ (occasional), and kamya (optional) duties. The category of the general code of conduct comprises norms and duties of sadharana dharma which are said to be binding or obligatory on every individual of the society irrespective of the caste, creed, sex, place, and time etc. The sadharana dharmas are generally mentioned as ahimsa, satya, asteya, brahmacarya, and aparigraha.^[1] The Mahabharata mentions the sadharana dharmas at many places which sometimes agree with the above five and at times mentions many others as well. Amongst them truth has been given importance (Mahabharata, Adiparvan). We may say that the observance of ethical qualities was thought essential for the spiritual development of man. That’s why there is no sphere or field in the life of man where their importance has not been recognized. The same point of view has been emphasized in the concept of ‘sattvika tapas’ of three types mentioned in the Gita. “Worship of gods, brahmanas, preceptors and learned people, purity, straightforwardness, celibacy and non-violence”–these are the physical tapas. Sweet speech which distresses more, and which is true, benefactor to others and full of affection along with Vedic studies, is called the verbal tapas. Natural lightheartedness, gentleness, silence, control over mind and impartial judgment these are mental tapas (xvii, 14-17).

Again in the Gita it is mentioned that all our actions should be in the form of yajna and that to with brahmarpanbhava:

brahma’rpanam brahma havir brahmagnau brahmana hutam
brahmai ‘va tena gantavyam brahkarmasamadhina (iv, 24)

“For him the act of offering is God, the oblation is God. By God is it offered into the fire of God. God is that which is to be attained by him who realizes God in his works”.

The Vedic yajna is here interpreted in a larger, spiritual way. Though the performer of yajna does work, he is not bound by it for his earth life is brooded over by the sense of eternity. Gandhi interpreted this verse as that which is thrown into the yajna is Brahman and is the oblation (arpan) has been interpreted to mean all the materials used for the purpose of the yajna. If that oblation is thrown by brahman into the fire which is also brahman, it is bound to act as brahman. Anyone who relates all his karmas to brahman will merge into the latter. How can a person who sees God in every aspect of a yajna have to suffer the fruits of karma? He becomes both the ladle used in the yajna and the oblation poured out by its means. He looks upon God as potter and offers himself as clay to him and lets him make from it any pot he pleases. The verse thus explains how there may be akarma in karma.^[2]

Footnotes and references:

[1]:

Manusmriti, vi.70, from Motilal Bimal.Krishna,” Moral Dilemmas in the Mahabharata”,p-28

[2]:

Gandhi,M: Bhagavad Gita, -p136-137.